strated that the Jesuits only injured true science wherever they were introduced: the University of Louvain, in a Remonstrance signed by its Rector, in the year 1627, preferred precisely the same complaint, alledging, that literature did not flourish in the Schools of the Jesuits; and that University quotes their behaviour as to Education in the Universities of Treves and Mayence, of Pont-à-Mousson and Douay, in confirmation of the same fact. The University of Cracow joined in similar complaints.

"In truth," says MONCLAR, "it is a species of madness "to boast of the usefulness of the Jesuits in Education.

66

They have occupied this College" (that of Aix) "for a "hundred and forty years: cast your eyes on the deplorable "state of literature in this country, where the very climate is "favorable to genius. The Jesuits are not men of learning:

66

they dread and persecute those who are. They have else"where more celebrated Colleges-what do youth acquire in "them, after wasting the most precious period of their lives? "Some frivolous talents, a decided vanity, a superficial ac

66

quaintance with profane authors, and especially the poets; "some practices of exterior devotion, which are soon neglect❝ed, a profound ignorance of Religion, and a deplorable "want of those solid principles which form the Citizen and "the Christian. THE BIBLE IS UNKNOWN TO THEIR STU66 DENTS: THEY WISH TO CONCEAL IT FROM THE WHOLE WORLD, SINCE THEIR OWN CONDEMNATION IS RECORDED IN

66

66 THAT DIVINE VOLUME. Is it possible to believe that an "Order can be useful to Religion which is so careless in in"culcating its principles upon the youth who are confided to "its care ?"-Plaidoyer, p. 204.

CHALOTAIS also observes upon the Education of the Je suits, "I shall quote an authority respecting their Colleges "which cannot be disputed-that of the Abbé GEDOUIN, "who was a Jesuit for ten years. He says respecting them, "in an excellent discourse on Education, printed in his Euvres diverses, I wish that their public schools would

"render themselves more serviceable by departing from an "old routine which restricts the Education of youth within "a sphere peculiarly narrow, and which produces very "shallow students; for, at the end of ten years, which these young men have passed at College (the most precious part of their lives), what have they learnt, and what do "they know? The single treatise of one Professor of the "University (the Traité des Etudes of Rollin) has thrown more light over science than all the learning with which the "Society has been occupied ever since its commencement."

66

MR. DALLAS must not hope to shelter himself under the allegation that the Universities were rival teachers, and, therefore, enemies of the Jesuits; since Kings, Chapters, and the highest orders of the Clergy, have declared themselves to the same effect.

In SARDINIA, their conduct of Education, or rather their keeping Students in ignorance of every thing which it was of importance they should know, determined their King VICTOR AMADEUS, in the year 1728, to close all their Colleges at once; which he did by a public Edict, and consigned the charge of instructing youth to others. The following King, CHARLES EMANUEL, completed the work by another Decree in 1731; for the Jesuits had continued to teach in the Capital of Savoy, notwithstanding the prohibition of his father.

THE ARCHBISHOP OF VIENNA, in a Memorial which he transmitted to the Pope in 1759 (published at length in the Suites des Nouvelles intéressantes), complains of the deplorable state of Education where it was conducted by the Jesuits, declaring that there was scarcely any discipline among them; that they sensibly neglected the study of theology; that no watch was kept over morals, or decency of exterior, even so far as concerned the person. He, therefore, had been obliged (he says), after giving them a year's trial (but to no purpose), to remove youths from under their care.

The Protestation published by THE CHAPTER OF LEOPOLD, in Poland, dated the 8th September, 1759, establishes

the same facts: alledging, that the Scholars of the Jesuits were undisciplined; that it was notorious that they constantly disturbed the peace of the citizens by tumults, by attacking their houses, and despoiling the Synagogue of the Jews;* that they had occasioned to the Ecclesiastical Communities, and the other Inhabitants of the City, considerable pecuniary injury by the damage done to their property; that their excesses were likely to be followed by worse, emboldened as they were by the privileges they claimed as a University.

THE KING OF PORTUGAL declares by his Edict, dated the 28th June, 1759, that the great object of the Jesuits in rendering themselves Directors of the Education of youth in his Kingdom, was, to throw obstacles in the progress of their studies; in order that, after having long brought up their pupils in ignorance, they might always retain them in a state of subjection and dependence, which was as unjust as it was pernicious.

The same system of Education appears to have been pursued by them in their Schools and Colleges in France, so far as regards the absence of all true Philosophy, and the neglect of all useful arts. They appear to have opposed themselves at all times to the progress and improvement of the human intellect, and to have pertinaciously resisted the cultivation of real science, and the introduction of light and truth. Their larger Establishments in France were chiefly known by the immense wealth of which they were the fertile source to the Order; or by the monstrous errors which were first taught within their walls, and afterwards diffused abroad by their disciples. It was thus, also, with their smaller seminaries: what, indeed, could be expected from Students issuing forth under such auspices?

It was for these reasons that BORROMEO deprived them of the superintendence of the Seminary which he had first committed to their care, declaring at the same time that the Company only took an interest in what concerned its own advancement. THE BISHOP OF ANGELOPOLIS, in his Letter to

POPE INNOCENT X. inquires on the subject of Education, "What good can Fathers derive from all the Instruction that ❝is given to their Children, if, in depriving them of their in❝teresting society for the purpose of attaching them to them-"selves, they at length dismiss them with the disgrace of a 66 very superficial instruction ?”

Perhaps, however, enough has now been said to shew that the high pretensions of the Jesuits, on the score of Education, rest upon no solid foundation: that they never took up the task of Education, except as a necessary adjunct of their own system, without which, it would most probably have speedily sunk; and that, in pursuing the task, they have confined themselves to those sciences which were calculated rather to make men partizans than scholars-were fitter to qualify them for governing the world, than for enlightening it; and for enriching themselves, than for benefiting mankind.

With respect to the second point which MR. DALLAS's remarks on Education have rendered it necessary to notice, namely, what sort of Religion was taught by the Jesuits ; and whether mankind was the better for such a religion; it will be the less necessary to enlarge on this head, because it has been virtually examined already in much that has gone before. If Popery, with all its unscriptural additions and gross corruptions, could be shewn to be the religion of the Bible, even then the religion of the Jesuits, as it did not always rise even to that standard, but frequently presented a still more debased modification, both of faith and morals, than Popery itself, was far from being entitled to the eulogium which MR. DALLAS thinks fit to lavish upon it: if, however, it could be established by him, that, in the main, the Jesuits really taught the doctrines, and observed the practices of the Romish Church, what subject for exultation or ecstacy should this afford to such as possess any knowledge of, or affection for, a purer mode of faith and worship?

Until the advocates of the Jesuits are able to prove that Popery is the Religion of the Gospel, they must fail in prov

ing that Protestants can, with any degree of propriety or consistency, advocate the zeal of the Jesuits in diffusing such a Religion, and making Converts to it; but if they can esta blish that Religion to be indeed the Religion of the Word of God, they will then act with far greater honesty by espousing it themselves, and ceasing to be mere nominal Protestants.

If it be meant to be asserted in this age of liberal opi mions, that there is no essential difference between Popery and Protestantism, and that one is about as good as the other, let such an opinion be fairly avowed; and the Religion of the Reformation, which is at present established in this country, may at least stand a chance of faring as well in the argument as the Religion of the Church of Rome. As it is, however, the faith of the Reformed Church is avowed, indeed, by the writer of the work which has given occasion to these pages; while, from the beginning to the end of that work, a studied and systematic Defence of Popery, in the persons of its friends and adherents, is conducted with no or dinary degree of ardor and feeling. MR. DALLAS has even further than an avowal of attachment to THE REFORMA gone TION in general: he has professed an attachment to THE CHURCH OF ENGLAND in particular: how far he has established those claims, has been already examined at some length; but the inquiry will not have been without its use, if it shall have proved that such professions are utterly incompatible with a Defence of the civil and religious system of the Jesuits: since it will at the same time prove that Education, as administered by Jesuits, and as administered by Protestants, are two things utterly distinct in their nature and consequences, and can no more accord with each other than light can harmonize with darkness, or sin with holiness.

We now come to the celebrated SECRETA MONITA; since MR. DALLAS, in considering the beauties of the Jesuits' Institute, adverts to the contrast between that Institute and those Secret Instructions (see p. 211).

He says little upon this subject in his work, beyond asserting that the SECRETA MONITA are a collection of "infamous